"calling of God in Chrift Jefus," Philip. iii. 14, 15. Because the bleffed Jefus's religion demands of us not only holiness in our words and actions, but also holiness in our thoughts and affections, for all fincere chriftians are to 66 worship God in spirit and "in truth, for God feeketh fuch to worship him,” John iv. 23. Therefore fuch perfons as are poffeffed of a right frame and difpofition, both of heart and mind; their thoughts must be pure and holy, not cherishing or indulging any fin; for the purity and fpirituality of the law of Chrift, condemns fpeculative wantonnefs, equal with practical uncleanness, and forbids not only the outward action, but the secret purpose and intention, and firft out-goings of the foul, after unlawful objects. For the bleffed Jefus has pofitively declared, "that whofoever looketh on a woman to "luft after her, hath committed adultery already with "her in his heart," Matt. v. 28. He has also pronounced malice equal to murder, and coveting and defrauding, and an inordinate love to this world's goods, equal to the fin of procuring them by unjustifiable means; therefore the bleffed Jefus has commanded us, "that if our right eye or right "hand offend us, to pluck it out, and cut it off," Matt. v. 29, 30. Which words cannot, by any reafonable mind, be understood in the literal fense of the expreffion, as if the blessed, tender-hearted, compaffionate Jefus had commanded us to deftroy our bodily members, which are so useful and beneficial, to render our lives comfortable, and indeed fo neceffary to fo many millions, that they could not get their bread

by

by the sweat of their brow, without the use of them. Therefore we must understand these our bleffed Lord's commands in a spiritual fenfe, which is to mortify the luft of the flefh, and the luft of the eye, which otherwise will prove a very dangerous fnare to the foul. When therefore we find the view of an enfnaring object will inflame us, we must make "a cove"nant with our eyes," Job xxxi. 1. fo as not to look on it, which will answer the fame end as if our eyes were out.

The fureft and fafeft method mankind can take, in order to be kept from the outward act of fin is, (through the grace of God) to mortify their inward affections and love to it, which would be an infallible method of destroying of it in the root, before it fprings up; and when our inward affections are mortified, and we have an absolute averfion to vicious inclinations, the organs of our bodily fight, and the use of our limbs may be preserved, by reason they will be no longer weapons of fin, but instruments of righteousness unto holiness. Therefore a fedate, fober, thinking mind, will acknowledge that there is a great deal of reafon or caufe why their very thoughts and inward workings of their mind, fhould be under some laws and restraints.

Disorderly, wicked thoughts and affections, are the immediate corrupters of our natural faculties; therefore it is equally requifite, in order for mankind to become holy, that their thoughts fhould come under fubjection, as well as words and actions. The bleffed Je

fus

fus having affured us, that out of the abundance of the heart the mouth fpeaketh; "that a good man,

out of the good treasure of his heart, bringeth forth

good things, and an evil man, out of the evil trea“sure of his heart, bringeth forth evil things," Matt. xii. 34, 35. The heart could not receive it, unless the thoughts conveyed it. Therefore it is extremely. evident, that restraints against wicked words and actions would be of little or no fervice, if mankind was left at liberty as to their thoughts and affections. For inftance, would it not be of little or no fignification to command mankind not to do evil, if it was lawful for them to think of evil, and fo be induced to the love of it? The thoughts of fin may be very fignificantly compared to a fpark of fire, which if not immediately extinguished, but nourished, will foon burft out in a flame: from the abundance of the heart the mouth will fpeak, and very frequently cause the eyes, hands, and feet to act.

If you believed in divine revelation, the infallible declarations of the holy fpirit, I could give you fome excellent fpiritual counfel deduced from thence, which would be a happy means of putting you in poffeffion of good thoughts and defires, and to extricate evil ones. Being now extremely willing that you all fhould embrace the word of God, and become real christians, the disciples indeed of the bleffed Jefus, I will lay before you a few choice maxims exceeding well worth your notice and obfervation, for the happy government of your thoughts, words, and

actions;

actions; which is, to follow the example of the royal penitent, holy David, a man after God's own heart, Acts xiii. 22. Who made a resolution, " to take. "heed to his ways, that he finned not with his "tongue, by keeping his mouth with a bridle, "Pfalm xxxix. 1. Who delighted in God's ftatutes, "and forgot not his word, Pfalm cxix. 16. That "he thought on his ways, and turned his feet un"to his teftimonies, and made hafte and delayed "not to keep his commandments, ver. 59, 60. O "how love I thy law! it is my meditation all the day. Thou, through thy commandments, haft made "me wiser than mine enemies; for they are ever with me, ver. 97, 98. Thy word is a lamp unto my "feet, and a light unto my path, ver. 105. I hate "vain thoughts, but thy law do I love, ver. 113. "Therefore I love thy commandments above gold; yea, above fine gold; therefore I efteem all thy pre

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cepts concerning all things to be right; and I "hate every false way, ver. 127, 128. Thy word "is very pure, therefore thy fervant loveth it, ver. 66 140. Mine eyes prevent the night watches, that "I might meditate in thy word, ver. 148. Thy "word is true from the beginning, and every one "of thy righteous judgments endureth for ever, ver.

160. I hate and abhor lying, but thy law do I "love. Seven times a day do I praife thee, because "of thy righteous judgments. Great peace have they "which love thy law, and nothing fhall offend them, ver. 163, 164, 165. For bleffed is he whofe delight is in the law of the Lord, and in his law "doth

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"doth he meditate day and night; for he fhall be "like a tree planted by the rivers of water, that

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bringeth forth his fruit in feafon; his leaf alfo fhall "not wither, and whatsoever he doeth fhall profper.' Pfalm i. 2, 3. If you will exercise your thoughts as the royal Pfalmist did, and delight to meditate on the word of God," your thoughts will be established, Prov. xvi. 3.

The purity and excellency of the bleffed Jefus's religion requires of us not only good thoughts, words and actions, but that we should think, fpeak and act from good principles; "not as pleafing men, but God, "which trieth our hearts," 1 Theff. ii. 4. Therefore "whether we eat or drink, or whatsoever we do, to "do all to the glory of God, 1 Cor. x. 31. Not hav ing men's perfons in admiration, because of advan"tage, Jude xvi. But in any wife to rebuke our neigh"bour, and not fuffer fin upon him, Lev. xix. 17. "That every man may please his neighbour for his good to edification," Rom. xv. 2.

But the fashionable way of the world is to please their neighbour, if it is to their hurt; efpecially if they poffibly can receive the leaft benefit and advantage thereby not feeking their wealth, but their own; not seeking them but theirs, directly opposite both to the command and example of St Paul, recorded 1 Cor. x. 24. 2 Cor. xii. 14. The author of the Hebrews has directed us to "confider one another; "to provoke unto love and good works," Heb. x. 24. To confider one another, is to be understood to watch over one another. This exhortation refpects both the virtues and vices mankind are fubject to, and likewife

E